Question: Which military leader avoided sending his soldiers to Korea?

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.

Answer: Tokugawa Ieyasu

<hl> It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. <hl> Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo <hl> Tokugawa Ieyasu <hl> carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.


Question: What force were most commanders opposed to the Korea invasion part of?

Answer: Eastern Army

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. <hl> Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army , while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate. <hl>

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called <hl> Eastern Army <hl>, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.

Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called <hl> Eastern Army <hl> , while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.


Question: Which commander loyal to Hideyoshi was in the Eastern Army?

Answer: Katō Kiyomasa

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. <hl> Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa , who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate. <hl>

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was <hl> Katō Kiyomasa <hl>, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.

Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was <hl> Katō Kiyomasa <hl> , who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.


Question: Where did the Eastern and Western armies battle?

Answer: Battle of Sekigahara

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. <hl> Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara , which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate. <hl>

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the <hl> Battle of Sekigahara <hl>, which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.

Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the <hl> Battle of Sekigahara <hl> , which was won by Tokugawa Ieyasu and the Eastern Forces, paving the way for the establishment of the Tokugawa Shogunate.


Question: Which army won the Battle of Sekigahara?

Answer: Eastern Forces

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. <hl> Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the Eastern Forces , paving the way for the establishment of the Tokugawa Shogunate. <hl>

It should be noted that many samurai forces that were active throughout this period were not deployed to Korea; most importantly, the daimyo Tokugawa Ieyasu carefully kept forces under his command out of the Korean campaigns, and other samurai commanders who were opposed to Hideyoshi's domination of Japan either mulled Hideyoshi's call to invade Korea or contributed a small token force. Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the <hl> Eastern Forces <hl>, paving the way for the establishment of the Tokugawa Shogunate.

Most commanders who did opposed or otherwise resisted/resented Hideyoshi ended up as part of the so-called Eastern Army, while commanders loyal to Hideyoshi and his son (a notable exception to this trend was Katō Kiyomasa, who deployed with Tokugawa and the Eastern Army) were largely committed to the Western Army; the two opposing sides (so named for the relative geographical locations of their respective commanders' domains) would later clash, most notably at the Battle of Sekigahara, which was won by Tokugawa Ieyasu and the <hl> Eastern Forces <hl> , paving the way for the establishment of the Tokugawa Shogunate.


Question: Who used arquebuses a lot?

Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army.

Answer: Oda Nobunaga

<hl> Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. <hl> Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army.

<hl> Oda Nobunaga <hl> made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army.


Question: What did Oda Nobunaga value?

Answer: innovation

<hl> Oda Nobunaga made innovation s in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. <hl> Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army.

Oda Nobunaga made <hl> innovation <hl>s in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army.

Oda Nobunaga made <hl> innovation <hl> s in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation.


Question: Who disarmed Japan's Buddhist monks?

Answer: Oda Nobunaga

<hl> Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. <hl> Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army.

<hl> Oda Nobunaga <hl> made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army.


Question: When did Oda Nobunaga die?

Answer: 1582

Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. <hl> He died in 1582 when one of his generals, Akechi Mitsuhide, turned upon him with his army. <hl>

Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in <hl> 1582 <hl> when one of his generals, Akechi Mitsuhide, turned upon him with his army.


Question: Who caused Oda Nobunaga's death?

Answer: Akechi Mitsuhide

Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. <hl> He died in 1582 when one of his generals, Akechi Mitsuhide , turned upon him with his army. <hl>

Oda Nobunaga made innovations in the fields of organization and war tactics, heavily used arquebuses, developed commerce and industry and treasured innovation. Consecutive victories enabled him to realize the termination of the Ashikaga Bakufu and the disarmament of the military powers of the Buddhist monks, which had inflamed futile struggles among the populace for centuries. Attacking from the "sanctuary" of Buddhist temples, they were constant headaches to any warlord and even the Emperor who tried to control their actions. He died in 1582 when one of his generals, <hl> Akechi Mitsuhide <hl>, turned upon him with his army.

He died in 1582 when one of his generals, <hl> Akechi Mitsuhide <hl> , turned upon him with his army.


Question: When were samurai becoming less warrior-like?

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

Answer: During the Tokugawa shogunate

<hl> During the Tokugawa shogunate , samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. <hl> With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

<hl> During the Tokugawa shogunate <hl>, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

<hl> During the Tokugawa shogunate <hl> , samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors.


Question: When had samurai last been used in battle?

Answer: the early 17th century

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. <hl> With no warfare since the early 17th century , samurai gradually lost their military function during the Tokugawa era (also called the Edo period). <hl> By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since <hl> the early 17th century <hl>, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

With no warfare since <hl> the early 17th century <hl> , samurai gradually lost their military function during the Tokugawa era (also called the Edo period).


Question: What was another name for the Tokugawa era?

Answer: the Edo period

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. <hl> With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period ). <hl> By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called <hl> the Edo period <hl>). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called <hl> the Edo period <hl> ).


Question: What was the samurai's long sword called?

Answer: katana

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. <hl> katana and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. <hl> They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. <hl> katana <hl> and wakizashi) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.


Question: What was the samurai's short sword called?

Answer: wakizashi

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). <hl> By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and wakizashi ) becoming more of a symbolic emblem of power rather than a weapon used in daily life. <hl> They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

During the Tokugawa shogunate, samurai increasingly became courtiers, bureaucrats, and administrators rather than warriors. With no warfare since the early 17th century, samurai gradually lost their military function during the Tokugawa era (also called the Edo period). By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and <hl> wakizashi <hl>) becoming more of a symbolic emblem of power rather than a weapon used in daily life. They still had the legal right to cut down any commoner who did not show proper respect kiri-sute gomen (斬り捨て御免?), but to what extent this right was used is unknown. When the central government forced daimyos to cut the size of their armies, unemployed rōnin became a social problem.

By the end of the Tokugawa era, samurai were aristocratic bureaucrats for the daimyo, with their daisho, the paired long and short swords of the samurai (cf. katana and <hl> wakizashi <hl> ) becoming more of a symbolic emblem of power rather than a weapon used in daily life.


Question: Who were most samurais' lords?

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

Answer: daimyo

<hl> Theoretical obligations between a samurai and his lord (usually a daimyo ) increased from the Genpei era to the Edo era. <hl> They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

Theoretical obligations between a samurai and his lord (usually a <hl> daimyo <hl>) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

Theoretical obligations between a samurai and his lord (usually a <hl> daimyo <hl> ) increased from the Genpei era to the Edo era.


Question: Whose teachings did all samurai read?

Answer: Confucius and Mencius

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. <hl> They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. <hl> Bushido was formalized by several influential leaders and families before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of <hl> Confucius and Mencius <hl> (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.


Question: What did Bushido transcend?

Answer: social class, time and geographic location

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families before the Edo Period. <hl> Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class. <hl>

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended <hl> social class, time and geographic location <hl> of the warrior class.


Question: When was Bushido formalized?

Answer: before the Edo Period

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. <hl> Bushido was formalized by several influential leaders and families before the Edo Period . <hl> Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by several influential leaders and families <hl> before the Edo Period <hl>. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

Bushido was formalized by several influential leaders and families <hl> before the Edo Period <hl> .


Question: Who formalized Bushido?

Answer: several influential leaders and families

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. <hl> Bushido was formalized by several influential leaders and families before the Edo Period. <hl> Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.

Theoretical obligations between a samurai and his lord (usually a daimyo) increased from the Genpei era to the Edo era. They were strongly emphasized by the teachings of Confucius and Mencius (ca 550 BC), which were required reading for the educated samurai class. Bushido was formalized by <hl> several influential leaders and families <hl> before the Edo Period. Bushido was an ideal, and it remained fairly uniform from the 13th century to the 19th century — the ideals of Bushido transcended social class, time and geographic location of the warrior class.


Question: Which force invaded Japan in 1853?

The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry's massive U.S. Navy steamships in 1853. Perry used his superior firepower to force Japan to open its borders to trade. Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai).

Answer: U.S. Navy

<hl> The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry's massive U.S. Navy steamships in 1853. <hl> Perry used his superior firepower to force Japan to open its borders to trade. Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai).

The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry's massive <hl> U.S. Navy <hl> steamships in 1853. Perry used his superior firepower to force Japan to open its borders to trade. Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai).


Question: Who lead the US Navy's invasion of Japan?

Answer: Commodore Matthew Perry

<hl> The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry 's massive U.S. Navy steamships in 1853. <hl> Perry used his superior firepower to force Japan to open its borders to trade. Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai).

The relative peace of the Tokugawa era was shattered with the arrival of <hl> Commodore Matthew Perry <hl>'s massive U.S. Navy steamships in 1853. Perry used his superior firepower to force Japan to open its borders to trade. Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai).

The relative peace of the Tokugawa era was shattered with the arrival of <hl> Commodore Matthew Perry <hl> 's massive U.S. Navy steamships in 1853.


Question: What was Perry's goal in Japan?

Answer: force Japan to open its borders to trade

The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry's massive U.S. Navy steamships in 1853. <hl> Perry used his superior firepower to force Japan to open its borders to trade . <hl> Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai).

The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry's massive U.S. Navy steamships in 1853. Perry used his superior firepower to <hl> force Japan to open its borders to trade <hl>. Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai).

Perry used his superior firepower to <hl> force Japan to open its borders to trade <hl> .


Question: What technology helped the downfall of samurai?

Answer: arquebus

The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry's massive U.S. Navy steamships in 1853. Perry used his superior firepower to force Japan to open its borders to trade. <hl> Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial arquebus technology, which in turn was a major contributor to the downfall of the classical samurai). <hl>

The relative peace of the Tokugawa era was shattered with the arrival of Commodore Matthew Perry's massive U.S. Navy steamships in 1853. Perry used his superior firepower to force Japan to open its borders to trade. Prior to that only a few harbor towns, under strict control from the Shogunate, were allowed to participate in Western trade, and even then, it was based largely on the idea of playing the Franciscans and Dominicans off against one another (in exchange for the crucial <hl> arquebus <hl> technology, which in turn was a major contributor to the downfall of the classical samurai).


Question: When was the samurai military modernized?

From 1854, the samurai army and the navy were modernized. A Naval training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.

Answer: 1854

<hl> From 1854 , the samurai army and the navy were modernized. <hl> A Naval training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.

From <hl> 1854 <hl>, the samurai army and the navy were modernized. A Naval training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.

From <hl> 1854 <hl> , the samurai army and the navy were modernized.


Question: Where did Japan open a military school in 1855?

Answer: Nagasaki

From 1854, the samurai army and the navy were modernized. <hl> A Naval training school was established in Nagasaki in 1855. <hl> Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.

From 1854, the samurai army and the navy were modernized. A Naval training school was established in <hl> Nagasaki <hl> in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.


Question: What kind of military school did Japan open in 1855?

Answer: Naval

From 1854, the samurai army and the navy were modernized. <hl> A Naval training school was established in Nagasaki in 1855. <hl> Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.

From 1854, the samurai army and the navy were modernized. A <hl> Naval <hl> training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.


Question: What nationality of engineers did Japan hire to build naval arsenals?

Answer: tradition

From 1854, the samurai army and the navy were modernized. A Naval training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting <hl> a tradition of foreign-educated future leaders, such as Admiral Enomoto. <hl> French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.

From 1854, the samurai army and the navy were modernized. A Naval training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting a <hl> tradition <hl> of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.


Question: How many steam warships did Japan have in 1867?

Answer: eight

From 1854, the samurai army and the navy were modernized. A Naval training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. <hl> By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed eight western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. <hl> A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.

From 1854, the samurai army and the navy were modernized. A Naval training school was established in Nagasaki in 1855. Naval students were sent to study in Western naval schools for several years, starting a tradition of foreign-educated future leaders, such as Admiral Enomoto. French naval engineers were hired to build naval arsenals, such as Yokosuka and Nagasaki. By the end of the Tokugawa shogunate in 1867, the Japanese navy of the shogun already possessed <hl> eight <hl> western-style steam warships around the flagship Kaiyō Maru, which were used against pro-imperial forces during the Boshin war, under the command of Admiral Enomoto. A French Military Mission to Japan (1867) was established to help modernize the armies of the Bakufu.


Question: Who established a western-style army in Japan?

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

Answer: Emperor Meiji

<hl> Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. <hl> Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

<hl> Emperor Meiji <hl> abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.


Question: When was a western-style army established in Japan?

Answer: 1873

<hl> Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873 . <hl> Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in <hl> 1873 <hl>. Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in <hl> 1873 <hl> .


Question: What did samurai become in 1873?

Answer: Shizoku

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. <hl> Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. <hl> The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. Samurai became <hl> Shizoku <hl> (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.


Question: Who had samurai been allowed to kill?

Answer: commoners who paid them disrespect

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. <hl> Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect . <hl> The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute <hl> commoners who paid them disrespect <hl>. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute <hl> commoners who paid them disrespect <hl> .


Question: In what century were the Meiji reforms?

Answer: 19th

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. <hl> With the Meiji reforms in the late 19th century, the samurai class was abolished, and a western-style national army was established. <hl> The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.

Emperor Meiji abolished the samurai's right to be the only armed force in favor of a more modern, western-style, conscripted army in 1873. Samurai became Shizoku (士族) who retained some of their salaries, but the right to wear a katana in public was eventually abolished along with the right to execute commoners who paid them disrespect. The samurai finally came to an end after hundreds of years of enjoyment of their status, their powers, and their ability to shape the government of Japan. However, the rule of the state by the military class was not yet over. In defining how a modern Japan should be, members of the Meiji government decided to follow the footsteps of the United Kingdom and Germany, basing the country on the concept of noblesse oblige. Samurai were not a political force under the new order. With the Meiji reforms in the late <hl> 19th <hl> century, the samurai class was abolished, and a western-style national army was established. The Imperial Japanese Armies were conscripted, but many samurai volunteered as soldiers, and many advanced to be trained as officers. Much of the Imperial Army officer class was of samurai origin, and were highly motivated, disciplined, and exceptionally trained.


Question: What group made up most of Japan's first exchange students?

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. For example, Iwasaki Yatarō, who was the great-grandson of a samurai, established Mitsubishi.

Answer: Samurai

<hl> Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. <hl> Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. For example, Iwasaki Yatarō, who was the great-grandson of a samurai, established Mitsubishi.

<hl> Samurai <hl> were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. For example, Iwasaki Yatarō, who was the great-grandson of a samurai, established Mitsubishi.


Question: Who started Mitsubishi?

Answer: Iwasaki Yatarō

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. <hl> For example, Iwasaki Yatarō , who was the great-grandson of a samurai, established Mitsubishi. <hl>

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. For example, <hl> Iwasaki Yatarō <hl>, who was the great-grandson of a samurai, established Mitsubishi.

For example, <hl> Iwasaki Yatarō <hl> , who was the great-grandson of a samurai, established Mitsubishi.


Question: What was Iwasaki's relationship to samurai?

Answer: great-grandson of a samurai

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. For example, Iwasaki Yatarō, who was <hl> the great-grandson of a samurai , established Mitsubishi. <hl>

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. For example, Iwasaki Yatarō, who was the <hl> great-grandson of a samurai <hl>, established Mitsubishi.

the <hl> great-grandson of a samurai <hl> , established Mitsubishi.


Question: What kind of schools did samurai start?

Answer: private schools for higher educations

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. <hl> Some of these exchange students started private schools for higher educations , while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. <hl> Some samurai became businessmen. For example, Iwasaki Yatarō, who was the great-grandson of a samurai, established Mitsubishi.

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started <hl> private schools for higher educations <hl>, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service. Some samurai became businessmen. For example, Iwasaki Yatarō, who was the great-grandson of a samurai, established Mitsubishi.

Some of these exchange students started <hl> private schools for higher educations <hl> , while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies, and others entered governmental service.


Question: Who did samurai write for?

Answer: newspaper companies

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. <hl> Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up newspaper companies , and others entered governmental service. <hl> Some samurai became businessmen. For example, Iwasaki Yatarō, who was the great-grandson of a samurai, established Mitsubishi.

Samurai were many of the early exchange students, not directly because they were samurai, but because many samurai were literate and well-educated scholars. Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up <hl> newspaper companies <hl>, and others entered governmental service. Some samurai became businessmen. For example, Iwasaki Yatarō, who was the great-grandson of a samurai, established Mitsubishi.

Some of these exchange students started private schools for higher educations, while many samurai took pens instead of guns and became reporters and writers, setting up <hl> newspaper companies <hl> , and others entered governmental service.


Question: What philosophies were the samurai influenced by?

The philosophies of Buddhism and Zen, and to a lesser extent Confucianism and Shinto, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship—the loyalty that a samurai was required to show his lord.

Answer: Buddhism and Zen, and to a lesser extent Confucianism and Shinto

<hl> The philosophies of Buddhism and Zen, and to a lesser extent Confucianism and Shinto , influenced the samurai culture. <hl> Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship—the loyalty that a samurai was required to show his lord.

The philosophies of <hl> Buddhism and Zen, and to a lesser extent Confucianism and Shinto <hl>, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship—the loyalty that a samurai was required to show his lord.

The philosophies of <hl> Buddhism and Zen, and to a lesser extent Confucianism and Shinto <hl> , influenced the samurai culture.


Question: What type of meditation did samurai do?

Answer: Zen

<hl> The philosophies of Buddhism and Zen , and to a lesser extent Confucianism and Shinto, influenced the samurai culture. <hl> Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship—the loyalty that a samurai was required to show his lord.

The philosophies of Buddhism and <hl> Zen <hl>, and to a lesser extent Confucianism and Shinto, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship—the loyalty that a samurai was required to show his lord.

The philosophies of Buddhism and <hl> Zen <hl> , and to a lesser extent Confucianism and Shinto, influenced the samurai culture.


Question: What caused some samurai to stop fighting?

Answer: The Buddhist concept of reincarnation and rebirth

The philosophies of Buddhism and Zen, and to a lesser extent Confucianism and Shinto, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. <hl> The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. <hl> Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship—the loyalty that a samurai was required to show his lord.

The philosophies of Buddhism and Zen, and to a lesser extent Confucianism and Shinto, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. <hl> The Buddhist concept of reincarnation and rebirth <hl> led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship—the loyalty that a samurai was required to show his lord.


Question: What was the contribution of Confucianism to samurai?

Answer: to stress the importance of the lord-retainer relationship

The philosophies of Buddhism and Zen, and to a lesser extent Confucianism and Shinto, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. <hl> The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship —the loyalty that a samurai was required to show his lord. <hl>

The philosophies of Buddhism and Zen, and to a lesser extent Confucianism and Shinto, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was <hl> to stress the importance of the lord-retainer relationship <hl>—the loyalty that a samurai was required to show his lord.

The most defining role that Confucianism played in samurai philosophy was <hl> to stress the importance of the lord-retainer relationship <hl> —the loyalty that a samurai was required to show his lord.


Question: When was Hojo Shigetoki born?

In the 13th century, Hōjō Shigetoki (1198–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (1350–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear....One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

Answer: 1198

<hl> In the 13th century, Hōjō Shigetoki ( 1198 –1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." <hl> Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (1350–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by.... First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear.... One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In the 13th century, Hōjō Shigetoki (<hl> 1198 <hl>–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (1350–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear....One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In the 13th century, Hōjō Shigetoki ( <hl> 1198 <hl> –1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master."


Question: When did Hojo Shigetoki die?

Answer: 1261

<hl> In the 13th century, Hōjō Shigetoki (1198– 1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." <hl> Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (1350–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by.... First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear.... One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In the 13th century, Hōjō Shigetoki (1198–<hl> 1261 <hl> AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (1350–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear....One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In the 13th century, Hōjō Shigetoki (1198– <hl> 1261 <hl> AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master."


Question: What were gunki?

Answer: 13th and 14th century warrior writings

In the 13th century, Hōjō Shigetoki (1198–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." <hl> Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". <hl> Feudal lords such as Shiba Yoshimasa (1350–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by.... First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear.... One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In the 13th century, Hōjō Shigetoki (1198–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that <hl> 13th and 14th century warrior writings <hl> (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (1350–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear....One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."


Question: When was Shiba Yoshimasa born?

Answer: 1350

In the 13th century, Hōjō Shigetoki (1198–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". <hl> Feudal lords such as Shiba Yoshimasa ( 1350 –1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by.... <hl> First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear.... One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In the 13th century, Hōjō Shigetoki (1198–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (<hl> 1350 <hl>–1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear....One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

Feudal lords such as Shiba Yoshimasa ( <hl> 1350 <hl> –1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....


Question: When did Shiba Yoshimasa die?

Answer: 1410

In the 13th century, Hōjō Shigetoki (1198–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". <hl> Feudal lords such as Shiba Yoshimasa (1350– 1410 AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by.... <hl> First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear.... One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

In the 13th century, Hōjō Shigetoki (1198–1261 AD) wrote: "When one is serving officially or in the master's court, he should not think of a hundred or a thousand people, but should consider only the importance of the master." Carl Steenstrup noted that 13th and 14th century warrior writings (gunki) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man". Feudal lords such as Shiba Yoshimasa (1350–<hl> 1410 <hl> AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....First, a man whose profession is the use of arms should think and then act upon not only his own fame, but also that of his descendants. He should not scandalize his name forever by holding his one and only life too dear....One's main purpose in throwing away his life is to do so either for the sake of the Emperor or in some great undertaking of a military general. It is that exactly that will be the great fame of one's descendants."

Feudal lords such as Shiba Yoshimasa (1350– <hl> 1410 <hl> AD) stated that a warrior looked forward to a glorious death in the service of a military leader or the Emperor: "It is a matter of regret to let the moment when one should die pass by....


Question: What does a samurai has his heart in the wrong place dislike?

"First of all, a samurai who dislikes battle and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned among one's retainers....It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety....It is forbidden that one should...attach little importance to his duties to his master...There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments."

Answer: battle

<hl> "First of all, a samurai who dislikes battle and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned among one's retainers.... <hl> It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety.... It is forbidden that one should...attach little importance to his duties to his master... There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments."

"First of all, a samurai who dislikes <hl> battle <hl> and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned among one's retainers....It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety....It is forbidden that one should...attach little importance to his duties to his master...There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments."


Question: What debt should samurai not forget?

Answer: the great debt of kindness one owes to his master and ancestors

"First of all, a samurai who dislikes battle and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned among one's retainers.... <hl> It is forbidden to forget the great debt of kindness one owes to his master and ancestors and thereby make light of the virtues of loyalty and filial piety.... <hl> It is forbidden that one should...attach little importance to his duties to his master... There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments."

"First of all, a samurai who dislikes battle and has not put his heart in the right place even though he has been born in the house of the warrior, should not be reckoned among one's retainers....It is forbidden to forget <hl> the great debt of kindness one owes to his master and ancestors <hl> and thereby make light of the virtues of loyalty and filial piety....It is forbidden that one should...attach little importance to his duties to his master...There is a primary need to distinguish loyalty from disloyalty and to establish rewards and punishments."